Philbrick, Nathaniel, The Last Stand: Custer, Sitting Bull, and The Battle of the Little Bighorn (New York: Viking, 2010) ("But when does resistance to the inevitable simply become an expression of personal ego or, even worse, of narrow-minded nostalgia for a vanished past?" Id. at xviii. "In the late nineteenth century, with the help of Buffalo Bill Cody's tremendously popular Wild West show, which often ended with an earsplitting reenactment of Custer's demise, the perpetually thirty-six-year-old general became the symbol of what many Americans wanted their country to be: a pugnacious, upstart global power. Just as Custer had stood fearlessly before overwhelming odds, the United States must stand firm against the likes of Spain, German, and Russia. Now that America had completed its bloodstained march across the West, it was time to take on the world." Id. at 302. See Bruce Barcott, "Men on Horseback, NYT Book Review, Sunday, 6/1/2010; and Michiko Kakutani, "Last Stand? Yes. Last Word? Never.", NYT, Friday, 6/4/2000.).
Richardson, Heather Cox, Wounded Knee: Party Politics and the Road to An American Massacre (New York: Basic Books, 2010) ("Ohiyesa's father, Many Lightnings, had not, in fact, been hanged with the other Santees in 1862. He had been sent to prison in Davenport, Iowa, where he converted to Christainity and added the name Jacob to his wife's surname--Eastman--to rechristen himself Jacob Eastman. Rather than settle on the reservation at Santee, Nebraska, where the government had placed other Santees, Eastman and some of his neighbors homesteaded in what became Flandreau, about forty miles from Sioux Falls, South Dakota, on the Big Sioux River. Once settle, Jacob sought out his son, brought him to Flandreu, and encouraged him to adopt white ways. Ohiyesa became Charles Alexander Eastman and began working his way through white schools, a task that required his people's 'undaunted bravery and stoic resignation,' he later recalled with a glint of humor." Id. at 53. "As both a refugee forced off his land and a well-educated doctor, [Charles Alexander] Eastman had seen both sides of America's post-Civil War economy. He had thought long about what he had witnessed in South Dakota in 1890, and had come to believe that the blame for the murder of the Sioux at Wounded Knee could not be placed on the soldiers alone. The fault was that of American society itself. Eastman concluded that the men who had destroyed the Sioux economy talked a lot about Christianity, but their actions had nothing to do with that generous religion. 'I have not yet seen the meek inherit the earth, or the peacemakers receive high honors,' he noted. 'Why do we find so much evil and wickedness practiced by the nations composed of professedly 'Christian' individuals?' For all their noble talk, such men were no different than the tyrants of the past, eager to take everything for themselves. 'The pages of history are full of licensed murder and the plundering of weaker and less developed peoples, and obviously the world to-day has not outgrown this system,' Eastman mused," "In the end, the Sioux doctor condemned the America he knew. He had given up his traditional way of life for a promise of a better world in which individuals strove for the good of all. Instead he had found prejudice and butchery in the name of economic progress. . . ." Id. at 315-316.).